Between 12 and 1 oclock Íntiwa, assisted by Hoñyi and Letaiyo, finished making twelve sets of cákwa (blue) páhos, most of which were composed of two sticks of uniform diameter, and only one set showed the flat face characteristic of the female. They likewise made twelve nakwákwoci hotomni, consisting of a twig about 2 feet long from which four nakwákwocis depended at intervals, and twelve simple feathered strings. When these were finished Íntiwa placed them in a tray of meal beside the sípapû and brought from the paraphernalia closet of the kiva six ears of corn of different colors, his típoni, two nákwipis and as many aspergills, two or more rattles, and other bundles containing the remaining paraphernalia of the cloud-charm altar.

At 1.30 p. m. he placed a small hillock of sand back of the sípapû and deposited his típoni upright upon it; he then made the cloud-charm altar,[79] arranging the corn at the ends of six radial lines of meal in a sinistral circuit, placing two crystals upon each ear of corn except that corresponding to the nadir. The aspergills (makwámpis) also were laid down beside each ear of corn except that which was symbolic of the nadir. The sequence of ceremonials which then took place about this altar was as follows:

  1. Ceremonial smoke.
  2. Prayers.
  3. Liquid poured into the crenelated vessel or nákwipi.
  4. Songs.
    Synopsis of ceremonial events during the songs:
    1. Meal shaken from the six aspergills into the liquid.
    2. Whistling into the liquid through a turkey bone, and asperging to the cardinal points with the same, six times in all.
    3. Meal cast into liquid, on tray of páhos and over the típoni in ceremonial circuit.
    4. Pollen cast on the same objects in sequence.
  5. Prayers.
  6. Ceremonial smoke into the liquid with two pipes.

At the close of this observance Hahaíwüqti and the Natáckas came to the kiva hatch and a comic dialogue ensued. She demanded meat and other food, and the elders went up the ladder and refused to grant her wishes. Natácka hooted and Soyókmana whistled back, and then the Hehéakatcinas threw down the end of their lariat, and those in the kiva below hung a piece of sheepskin and horns of goats to it.

Íntiwa then called two youths, and without anointing them[80] gave them instructions where to deposit the offerings which had been consecrated on the cloud-charm altar.[81] One youth was told to deposit his at shrines in a circuit, beginning with Tawapa (Sun spring), and the other at Kokyanba (Spider spring) and Tuveskyabi. Two sets of offerings were left, and these with Katcinas were placed on the southwest point of the mesa. This closed the ceremony, for Íntiwa then replaced the plug of the sípapû and tied up his típoni and other paraphernalia.

The Natácka group went to the Wikwaliobikiva, and there Sóyoko gave each of them and the Hehéakatcina a handful of meal and a nakwákwoci. Taláhoya blew puffs of smoke over them. They then marched around the houses to the Nacabki, along the plaza to Tcivatoki, and then to Álkiva, where they begged for meat and held comic dialogues with different chiefs. At the last-mentioned place there came from the kiva six men arrayed and costumed as the Mamzraúti tcatumakaa, who, singing as they went, marched to the dance court and halted close to the edge of the cliff, facing the houses. The Natácka group accompanied them, and two men personifying Hehéakatcinas assumed erotic paroxysms and lay down on their backs on the ground close to the disguised Mamzraúti personages, endeavoring to lift up their kilts and performing obscene actions. Then they rolled on the ground in assumed fits. The Natáckas, as usual, maintained their prancing step around them, and occasionally Soyókmana thumped them with the butt end of her crook. After about five minutes of this exhibition the Hehéa seized the Mamzraúti personators and tumbled them into an indiscriminate heap, fell on top of them, and did other acts which need not be mentioned. The Natácka then retired for food, and, unmasking in the kiva, did not again appear.

February 6—Food was carried to all the kivas yesterday morning, but there was neither dancing nor ceremonials.

February 7—No ceremony took place on this day, but the kiva chief and the Hehéakatcinas played a curious game of ball called sunwuwinpa, in which the ball is attached to a looped string. The player lay on his back and, passing the loop over the great toe, projected the ball back over his head. Two groups of these players were noted.

The following Katcinas were personated in the Powámû of 1893:[82]